The Christian Warfare Part 1, Book 2 · Chapter 3
CHAP. III. That temporall afflictions are rather ſignes of Gods louelove, than of his hatred.
§. Sect. 1 THe ſecond argument whereby Sathan ſeeketh to perſwade vsus that we are out of the fauour of God,Afflictions markes rather of our adoption than of our reprobation. is taken from the manifold afflictions which are laid vponupon many of Gods children, whileſt they remaine in this vale of miſerie. But it is eaſie to anſwere this obiection, if we be but a little cōuerſant in the book of God; for there we may learne that afflictions and croſſes are rather ſignes of Gods louelove than of his hatred; and markes rather of our election and adoption, than of reprobation and eternall damnation. For the Lord hath foreſhewed vsus that his childrē ſhould mourne when the world ſhall reioyce; that they ſhould be hated and perſecuted for his name ſake;2. Tim. 3.12. that all who will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution and affliction, 2. Tim. 3.12. That they who will be conformable to him in glorie, muſt alſo be conformable vntounto him in his ſuffrings,Rom. 8.29. Rom. 8.29. That this ſhort and momentanie affliction, ſhall cauſe vntounto vsus a farre moſt excellent and eternall waight of glorie, 2. Cor. 4.17.2. Cor. 4.17. That if we ſuffer with Chriſt, we ſhall alſo raigne with him, 2. Tim. 2.12.2. Tim. 2.12. That whom the Lord loueth he chasteneth: and ſcourgeth eueryevery ſon that he receiueth, Heb. 12.6.8.as it is Heb. 12.6. That thoſe whom he doth not thus correct, are bastards and no ſonnes, verſ. 8. And to theſe wee may adde the examples of Gods children from time to time, as of Abraham, Iacob, Ioſeph, Moſes, Dauid, Iob, the Apoſtles, but eſpecially our Sauiour Chriſt himſelfe, who was hungrie, harbourleſſe, deſpiſed, ſcoffed, reuiled, buffeted, ſpit vponupon, crowned with thorne, and laſtly crucified; and yet euen whileſt he ſuffered al theſe afflictions, he was the only begotten and beſt beloued ſonne of his heauenly father.
§. Sect. 2 So that both by teſtimonies and examples it is manifeſt,That afflictions, though in their owne nature euill, turne to the good of Gods children. that afflictions are ſignes rather of Gods louelove, than of his hatred; and markes of the children of God, rather than of the children of wrath. But here the tempter will demaund how this can be, conſidering that the Lord promiſeth to his children all good things; whereas afflictions are euils, and puniſhments inflicted on the wicked. To this we may anſwere, that though in their owne nature they be euill, yet through the wiſedome and gracious prouidence of our God, they turne to the good of his children; and though to the wicked they are plagues and puniſhments, yet to the godly they are but trials and fatherly chaſtiſements; for all their ſinnes are puniſhed in Chriſt, neither will it ſtand with Gods iuſtice to puniſh them againe in the faithful: and therfore there is no other end of them but the manifeſtation of Gods glory, and our ſpiritual good and euerlaſting ſaluation. For as they are trials they ſerue to ſhew vntounto all the world, and eſpecially to our ſelues, our faith, hope, patience, obedience, conſtancie, and the reſt of the graces of Gods ſpirit, to the praiſe of his glory who hath beſtowed them, and to the comfort of our owne ſoules who hauehave receiued them. And as they are chaſtiſements they ſerue for ſharpe eye-ſalues to cleere our dimme ſight, ſo as we may ſee our ſinnes, and truely repent of them. They ſerue for ſowre ſauces, to bring vsus out of louelove with our ſweete ſinnes, and for fire and files, whereby wee are purged and ſcoured from the droſſe and ruſt of our corruptions. They are ſharpe pruning kniues, to lop and trimme vsus, that we may bring forth plentifull fruits in godlineſſe. They are ſpurres to pricke vsus forward in the Chriſtian race, and hedges to keepe vsus from wandering out of the way. They are ſharp ſalues to draw out our ſecret corruptions, and bitter potions to cure our deſperate diſeaſes. They are that wormewood, wherby the Lord weaneth vsus frō the louelove of the world, whoſe pleaſing delights we would euer ſucke without wearineſſe, if our mouthes were not diſtaſted with ſome afflictions. They are roddes, wherewith being ſcourged, wee are made more circumſpect in our wayes, and more carefull to performe obedience vntounto all the commandements of our heauenly Father. In a word, they are the ſtraight path which leadeth to euerlaſting happineſſe, and a bridle to reſtraine vsus from running headlong in the broade way, which leadeth to endleſſe wo and miſerie. And therfore ſeeing our momentany afflictions do ſerue for the manifeſting of Gods glorie, for the increaſing of ſpirituall graces, and the furthering of our eternall ſaluation, let not Sathan perſwade vsus that wee are out of Gods louelove and fauour becauſe of our afflictions, but rather let vsus repute them as they are indeede ſignes of his gracious prouidence and fatherly care which he hath ouer vsus.
§. Sect. 3 But here the tempter will obiect that this I ſpeake is true of the outward afflictions of the bodie,Sathans temptations grounded vponupon our ſpirituall afflictions. for thereby the fleſh is mortified and ſubdued, and the ſpirituall graces of Gods ſpirit exerciſed and increaſed in vsus; but thy afflictions (will he ſay) are farre different, for thy ſoule is filled with horrour and feare, thy conſcience is mortally ſtung with ſinne, and the waight thereof ouerwhelmeth thee; thou ſeeſt thy ſelfe ſubiect to the curſe of the law, and art alreadie tormented with the paines of hell; thy God who looketh vponupon his children with an amiable countenance, frowneth vponupon thee like a ſeuere Iudge, and thou taſteſt of nothing but of his heauie wrath and diſpleaſure; in a word, thou haſt not one ſparke of true conſolation wrought in thee by Gods ſpirit, with which thoſe that are Gods children are fully repleniſhed, and wherby they are incouraged patiently to abide all afflictions, but thy inward vexations are the torments of an euill conſcience, and the flaſhings of hell fire wherewith hereafter thou ſhalt eternally be burned.
To this temptation we muſt anſwere, that it cannot be denied but that the afflictions of the minde are farre more grieuous than the afflictions of the bodie;That our ſpirituall afflictions are no ſignes of Gods hatred. and that the torments of conſcience cauſed by the waight of ſinne, and the apprehenſion of Gods fearefull wrath, are as it were Gods three-ſtringed whip, in reſpect of the gentle rod of outward afflictions; for a ſorrowfull mind drieth vp the bones, Pro. 17.12. Pro. 18.14.as it is Pro. 17.12. and the ſpirit of a man may ſuſtaine his other infirmities, but a wounded ſpirit who can beare, as the wiſe man ſpeaketh, Prou. 18.14. Neuertheleſſe, though theſe corrections are more ſharp and grieuous, than the outward afflictions of the bodie, yet it cannot be denied but that theſe alſo are the chaſtiſements which our heauenly Father inflicteth vponupon his children: ſomtimes for his owne glorie, and ſometime for their triall or chaſtiſement, when more light correction will not reclaime them. For firſt thoſe places of ſcripture before quoted, are ſpoken generally of all afflictions whatſoeuer, and therefore are not to be reſtrained to the outward afflictions of the bodie, ſeeing they extend themſelues alſo to the afflictions of the minde; neither doth our heauenly Father correct all alike, but ſome he rebuketh onelyonly by his word, and goeth no further when as this reclaimeth them; but if this will not preuaile, hee goeth a ſtep further, and chaſtizeth them with gentle correction, as with outward croſſes and afflictions; but if this will not reforme them, he taketh his whippe into his hand, wherewith hee grieuouſly ſcourgeth them, to the end they may more ſenſibly taſte of his diſpleaſure, and amend that which is amiſſe; and this he doth by making them feele the waight of ſinne,Reu. 3.19. Heb. 12.6. and appehend his wrath and heauie diſpleaſure, which by their ſinnes they hauehave iuſtly incurred; and yet notwithſtanding all this he ſtill remaineth their gracious Father, who ſeeketh not their deſtruction but their reformation. Neither need this dealing of our heauenly Father ſeeme ſtrange vntounto vsus, ſeeing earthly parents take the ſame courſes with their children whom they tenderly louelove; for when they offen them, they firſt ſeeke their amendment by words and fatherly admonitions; and when this will doe no good they proceed to blowes, and in a gentle manner do correct them; and if this preuaile not with them, then they vſe more ſharpe and ſeuere chaſtizement; but if all this be to no purpoſe, then will they diſguiſe their fatherly affection vnderunder the vizard of wrath and heauie diſpleaſure; they baniſh out of their countenance all ſignes of louelove, and aſſume terrible looks and bitter frownes; yea they will ſometimes thruſt them out of doores, and reiect them a while, leauing them to ſhift for themſelues, and to endure all miſerie. And whence proceedeth all this? ſurely not from hatred, but from louelove and tender care which they hauehave ouer them for their good. And this maketh them vſe the bridle of correction, to reſtraine them from running into all licentiouſneſſe; this cauſeth them to pretend wrath in the countenance, that they be not by their lewdneſſe forced to entertaine it into their hearts; this mooueth them to reiect them for a time, that they may reclaime and retaine them for euer. Neither doth our heauenly Father, who is infinite in louelove, deale otherwiſe with his diſobedient children; hee vſeth but his word if his word will ſuffice; hee goeth no further then gentle chaſtizement if that be inough; but if hee ſharply ſcourge vsus, yea if hee looke vponupon vsus with a frowning countenance, and ſhew nothing in outward appearance but his wrath and heauie diſpleaſure; if he ſeeme to reiect vsus for a time, and to giuegive vsus ouer to be tormented by Sathan: yet vndoubtedly all this proceedeth from his louelove and that fatherly care hee hath ouer vsus, for our euerlaſting good and ſaluation; hee ſeeketh not our deſtruction, but amendment; he frowneth on vsus for a time, that hee may looke graciouſly on vsus for euer; he ſeemeth to reiect vsus for a while, that like the prodigall ſonne we may returne againe, and be receiued into his euerlaſting louelove and fauour.
§. Sect. 4 Secondly,That ſpirituall afflictions tend to our mortification. the Lord ſendeth afflictions to mortifie in vsus the old man, the fleſh and vnregenerate part: now the fleſh is not onelyonly in our bodie, but alſo in our ſoule and eueryevery part and facultie thereof, and therefore the Lord doth not afflict the bodie alone with outward calamities, but euen the ſoule alſo with griefe of minde and horrour of conſcience, with the waight of ſinne and ſenſe of his wrath, to the end that our corruptions both in bodie and ſoule may be mortified, the old man with the luſts thereof crucified, and in the end fullie aboliſhed.Iere. 4.4. And therefore doth the Lord breake our hard and ſtonie hearts, therefore doth he plowe and teare them vp like fallow ground, to the end that the ſeede of his grace being ſowne in them may take roote, fructifie and bring forth a plentifull harueſt of godlineſſe, to his glorie and our comfort. It is not therefore for want of louelove, that our heauenly father doth thus bruſe vsus and euen cruſh vsus in peeces; it is not becauſe he will reiect vsus and caſt vsus of: but when we are truely humbled, when our hard hearts are ſoftned, and our ſpirits broken and made contrite, then will he regard vsus and ſhew his tender louelove and mercifull kindneſſe vntounto vsus as he hath graciouſly promiſed. Matth. 12.20. The bruſed reede will he not breake, Matth. 12.20. Pſa. 51.17.and ſmoking flax ſhall he not quench. So Pſal. 51.17. The ſacrifices of God are a contrite ſpirit, a contrite and broken heart O God thou wilt not deſpiſe. And the Prophet telleth vsus that our Sauiour Chriſt was ſent into the world to preach glad tidings vntounto the poore, to binde vp the broken harted, &c. to comfort all that mourne, Eſa. 61.1, 2, 3.to giuegive them beautie for aſhes, the oyle of ioy for mourning, the garment of gladnes for the ſpirit of heauines &c. as it is Eſa. 61.1.2.3. Luk. 4.18.
§. Sect. 5 Laſtly,Gods dearest children ſubiect to ſpirituall affliction. that the afflictions of the minde, the apprehenſion of Gods wrath, the ſting of ſinne, and torments of conſcience, are not any true and certaine ſignes of Gods hatred, hereby it plainely appeareth: in that the moſt deare children of God hauehave been ſubiect to them, and that in great meaſure. For example, Iob who by Gods own teſtimony was the iuſteſt man that liued on the earth,Iob. 1.8. Iob. 1.8. notwithſtanding was ſo grieuouſly afflicted both in body and minde, that he burſteth out into theſe grieuous complaints,Iob. 6.4. & 9.17, 18. & 13.24.26. & 16.9. & 19.11. Iob. 6.4. The arrowes of the almightie are in me, the venime whereof doth drinke vp my ſpirit, and the terrors of God fight againſt me. And chap. 9. verſ. 17. He deſtroyeth me with a tempeſt and woundeth me without cauſe. 18. He will not ſuffer me to take my breath, but filleth me with bitterneſſe. So, c. 13.24. Wherefore hideſt thou thy face and takeſt me for thine enemie? And v. 26. Thou writeſt bitter things againſt me, and makeſt me to poſſeſſe the iniquities of my youth. And c. 16.9. His wrath hath torne me, and he hateth me and gnaſheth vponupon me with his teeth; mine enemie hath ſharpned his eyes againſt me. And. c. 19.11. He hath kindled his wrath againſt mee and counteth mee as one of his enemies.
Looke alſo vponupon the example of the Prophet Dauid, who though he were a man according to Gods own heart, yet was he made to drinke a deep draught in this cup of inward afflictions, and was vexed not only outwardly in his eſtate, goods, and body, but alſo in his ſoule, with the ſenſe of Gods wrath, with the waight of ſinne, and the terrors and torments of conſcience, which make him to vtter theſe and ſuch like pittifull complaints in the booke of the Pſalmes. Pſal. 6.3.Pſal. 6.3. My ſoule is alſo ſore troubled: but Lord how long wilt thou delay? And v. 6. I fainted in my mourning: I cauſe my bed eueryevery night to ſwim, and water my couch with my teares. So Pſal. 38.2.Pſal. 38.2.3. Thine arrowes hauehave light vponupon me, and thine hand lieth vponupon me. 3. There is nothing ſound in my fleſh, becauſe of thine anger: neither is there any reſt in my bones becauſe of my ſinne. 4. For mine iniquities are gone ouer mine head, and as a waightie burthen they are too heauie for me. &c. And Pſal. 88.7. Thine indignation lieth vponupon me, Pſal. 88.7.14, 15, 16.and thou haſt vexed me with all thy waues. And v. 14. Lord, why doſt thou reiect my ſoule, and hideſt thy face from me? 15. I am afflicted and at the point of death: from my youth I ſuffer thy terrors, doubting of my life. 16. Thine indignations goe ouer me, and thy feare hath cut me off. So in the 77 Pſalme he taketh vp this lamentable complaint. verſ. 7.Pſal. 77.7, 8, 9, 10. Will the Lord abſent himſelfe for euer? and will he ſhew no more fauour? 8. Is his merciemercy cleane gone for euer? doth his promiſe faile for euermore? 9. Hath God forgotten to be mercifull? hath he ſhut vp his tender mercies in diſpleaſure? 10. And I ſaid, this is my death. Looke alſo vponupon the Apoſtle Paul, who though he were a choſen veſſel, whom God had ſeperated from his mothers wombe to carrie his name before the Gentils, and is is Act. 9.15.Act. 9.15. Gal. 1.15. 2. Cor. 6.4, 5, 6, 7, 8. Gallat. 1.15; yet was hee afflicted grieuouſly, not onelyonly outwardly in body, as hee profeſſeth 2. Corinth. 6.4.5.6.7.8. &c. but alſo in minde; for the meſſenger of Sathan was ſent to buffet him,2. Cor. 12.7, 8. and hee had a long time a pricke in the fleſh, from which hee could not be freed, though he often begged this fauour at Gods hand, as appeareth, 2. Cor. 12.7.8. And the burthen of ſinne grieuouſly afflicting his conſcience, forced him to cry out Rom. 7.24,Rom. 7.24. O wretched man that I am, who ſhall deliuer me from the body of his death?
§. Sect. 6 So that by theſe and many ſuch like examples,That Chriſt himſelfe indured theſe ſpirituall afflictions. 1. Cor. 10.13. 1. Pet. 5.9. Eſa. 53.3. that is manifeſt vntounto our comforts which the Apoſtle ſpeaketh, 1. Cor. 10.13. There hath no temptation taken you but ſuch as appertaineth to man; for the ſame afflictions (which we ſuffer) are accompliſhed in our brethren which are in the world, as it is, 1. Pet. 5.9. Yea the ſame and farre greater were indured by our head Ieſus Chriſt himſelfe, who receiued deepe and griſly woundes, in reſpect of thoſe ſmall ſcratches which we ſuffer, and drunke the full cupe of Gods heauie diſpleaſure, of which we onelyonly ſip or taſte; for he was not onelyonly in his outward ſtate deiected and reputed as an abiect amongſt men, nor perſecuted by his cruell enemies alone, euen to the takeing away of his precious life, by a cruell and ſhamefull death; but alſo inwardly in his ſoule he ſuſtained farre more heauie croſſes thē that which he outwardly carried on his ſhoulders, though the waight thereof cauſed him to faint for wearines. for to ſay nothing of Sathans temptations and the power of hell which was ſet againſt him, let vsus conſider of that bitter agonie which he ſuſtained in the garden, where the burthen of Gods anger, for our ſinnes was ſo heauie vponupon him, that it preſſed out of his bleſſed body a ſweate of water and blood; neither was he preſently caſed of this vnſupportable waight, but he was faine to beare it euen vntounto his croſſe; neither was he comforted in minde when the panges of death had taken hold of his body, but euen then he was ſo vexed with the ſenſe of his fathers diſpleaſure, that in bitterneſſe of ſoule he crieth out my God, My God why haſt thou forſaken me: Not that he deſpaired vtterly of Gods louelove and aſſiſtance, or thought himſelfe a reprobate and caſtaway, for he calleth him ſtil his God: but the deitie hauing for a time withdrawne it ſelfe, to the end the humane nature might ſuffer that puniſhment which we had deſerued euen vntounto death it ſelfe, which otherwiſe it could not hauehave been ſubiect vntounto, he vttereth this ſpeech truely according to his preſent ſenſe and apprehenſion. Now if we conſider who it is that was thus grieuouſly afflicted both in body and minde, we ſhall finde that it was not one hated of God, but his onelyonly begotten and beſt beloued ſonne, in whom he profeſſeth himſelfe to be well pleaſed. Matth. 3.17.Matth. 3.17. Seeing therefore our Sauiour Chriſt who was the natural ſonne and heyre of God, and ſo tenderly beloued of his heauenly father that in him hee loueth all his children, did notwithſtanding indure not only grieuous afflictions of body, but the intollerable burthen of his fathers diſpleaſure in his ſoule alſo. Why ſhould we imagine yt either our outward or inward afflictions are any ſignes or argumēts that God hateth or hath reiected vsus? eſpecially conſidering that he hath predeſtinated vsus to be made like to the image of his ſonne, not only in his glory, but alſo in his afflictiōs; ſo that firſt we muſt ſuffer with him, & after raigne with him, Rom. 8.29. 2. Tim. 2.12. Obiection. 1. Pet. 2.22.as it is Ro. 8.29. 2. Tim. 2.12.
But it may be obiected that our Sauiour Chriſt ſuffered all this not for any ſinne that was in himſelfe, for he did no ſinne, neither was their guile found in his mouth. 1. Pet. 2.22. but he was wounded for our tranſgreſſions, he was broken for our iniquities, as it is Eſa. 53.5.Eſa 53.5. And therefore conſidering that the Lord did thus hate ſinne, euen when his dearely beloued ſonne did take it vponupon him; how much more will he hate it in vsus?Anſwere. 1. Pet. 3.18. if he ſo ſeuerely puniſhed his deare darling when he had taken the ſinnes of others vponupon him, how fearefull puniſhments are prepared for the ſinners themſelues? I anſwere, that indeede Chriſt who was iuſt did ſuffer for vsus who were vniuſt, as it is 1. Pet. 3.18. and that ſinne is ſo odious to Gods eyes that rather then it ſhould not be puniſhed, he would puniſh it in his deerely beloued ſonne; the conſideration whereof ſhould make vsus alſo to hate and fly from it as the greateſt euill: but yet this ſhould be ſo farre of from diſcouraging vsus, or from making vsus doubt of Gods louelove, that nothing in the world doth more aſſure vsus thereof, no conſolation can be imagined more comfortable, for what greater teſtimonie of Gods louelove can be imagined, then that whē we were ſtrangers yea enemies to God,Rom. 5.10. he ſhould ſend his deare beloued ſon to die for vsus, to the end that by this meanes his iuſtice might be ſatiſfied, his wrath appeaſed, and we being receiued into grace & fauour, might be made heires of euerlaſting life? what greater aſſurance can we hauehave that our ſins are forgiuen vsus then that they are alreadie puniſhed in Chriſt? it being againſt the iuſtice of God to puniſh the ſame ſinnes twice? What ſtronger argument can be brought, to proue that we ſhall neuer be ſubiect to Gods wrath, nor be caſt away in his heauie diſpleaſure; than that our Sauiour hath borne his fathers anger, to the end hee might reconcile vsus vntounto him? and therefore though our Sauiour ſuffered theſe outward and inward afflictions, not as he was the dearely beloued ſonne of God who was free from ſinne, but as he was our mediator, who had taken vponupon him our ſinnes, to the end he might ſatiſfie his fathers iuſtice; yet ſeeing he indured theſe things in our ſtead, to the end we might be freed from them, hence ariſeth vntounto every true chriſtian ſound comfort, and certaine aſſurance of Gods louelove and goodnes towards him.
¶. Sect. 7. A daungerous temptation grounded vponupon our not-profiting by affliction.But the tempter will further vrge his obiection after this manner: let it be graunted (will he ſay) that God doth chaſtiſe ſometime his children whom he loueth, both with outward and inward afflictions, and that they ſuffer euen the ſame miſeries which thou indureſt; yet ſeeing they are ſometimes puniſhments alſo which he inflicteth vponupon the wicked, hence thou canſt not gather that they are fatherly chaſtiſements and ſignes of his louelove to thee: nay contrariwiſe thou maieſt aſſure thy ſelfe, that they are fearefull puniſhments and ſignes of Gods hatred, which God in iuſtice inflicteth on thee for thy ſinnes, that others may bee warned by thine example. For if they were chaſtiſements and fatherly corrections, then would they indeede correct thee, that is, reforme and amend thee; for this is the end why God inflicteth them on his children, and his end cannot be fruſtrate: but in thee there is no reformation wrought, nor any increaſe of patience; whereas in the faithfull, tribulation bringeth forth patience, Rom. 5.3.as euen by the Scriptures it is manifeſt. Nay contrariwiſe when the hand of God is vponupon thee, thou bewraieſt great impatiencie, and vttereſt inconſiderate ſpeeches, which tend to Gods diſhonor, giuegive offence to the world and wounde thine owne conſcience. And therefore howſoeuer to other theſe are fatherly chaſtizements, yet to thee they are ſeuere puniſhments, which mooue thee rather to deſpare, than aſſure thee of Gods louelove.
That it is no fit time to iudge of our ſpirituall graces in the conſlict of temptations.To this we anſwer, that it cannot be denied, but that Gods corrections doe correct and amend his children, and that afflictions ſerue to the encreaſing of their patience, faith and other graces; but yet let vsus know that Sathan playeth the falſe deceauer, when he moueth vsus to looke for the aſſurance of Gods louelove, and for our amendment & increaſe of Gods grace, in the very time when the hand of God is vponupon vsus, whileſt the conflict laſteth, and the temptation grieuouſly ſhaketh and battereth vsus: as if he ſhould come to a man who hath endured much and tedious ſickneſſe and ſhould ſay vntounto him, thou diddeſt imagine thy ſelfe awhile agoe very beautifull and exceeding ſtrong, but thou waſt much deceiued, for if thou lookeſt in a glaſſe thou ſhalt preſently perceaue that thou art leane, pale, and deformed, and if thou makeſt triall of thy ſtrength, thou ſhalt finde that it is ſcarce ſufficient to ſuſtaine the waight of thine owne body. Now who would not deride ſuch fond reaſoning? who could not eaſily anſwere, that iudgement is not to be taken of the beautie and ſtrength of the bodie in the time of ſicknes, but in the time of health? but this is the very like caſe, and thus ſottiſhly doth Sathan conclude, or rather delude Gods children in the time of temptation; for he ſayeth thus vntounto them, thou diddeſt perſwade thy ſelfe that thou art the childe of God, and in his louelove and fauour, that thou art indued with faith, patience, and other graces, and daily increaſeſt in them; but now thou art come to the triall it proueth farre otherwiſe; for thy faith is turned into doubting or infidelitie, and thy patience to impatiencie, and therefore there is no likelyhoode that thou art beloued of God, for then thou wouldeſt profit by afflictions, and increaſe in grace and ſtrength, whereas thou bewrayeſt nothing but thy manifould corruptions. But we are to know that we are not to iudge of our grace and ſtrength, in the time of temptation, and of the ſpirituall conflict, when as our ſoules are grieuouſly ſicke with the ſenſe of ſinne and apprehenſion of Gods heauie diſpleaſure incurred thereby, when as the fire of Gods ſpirit is couered with the aſhes of our corruptions, and the fruites and graces thereof nipped with the coulde winter and boyſterous blaſts of temptations, but we are to looke into our ſelues when the fit is paſt and the conflict ended, and then ſhall we finde our patience by experience of Gods louelove confirmed, our faith renewed, all other graces ſtrengthened and increaſed: and then ſhall we clear…y diſcerne the bright beames of Gods louelove and fauour, ſhining vponupon vsus, when the cloudes of temptation are paſt away which did hide them from vsus.
§ Sect. 8 That Gods dea… children in g…eiuous temptations ſhew impatiencie, and vtter ſome… inconſiderate ſpeeches.But if in the time of triall and temptation we iudge according to our preſent ſenſe and feeling, we muſt needes be deceiued: for it cannot be denied but that euen the deare children of God who hauehave receiued a great meaſure of grace, when the hand of God is vponupon them doe doubt of his louelove and fauour, and when they are grieuouſly afflicted doe bewray their corruption, and ſhew their impatience by vttering inconſiderate ſpeeches; for while we continue in this life, we hauehave the reliques of ſinne hanging on vsus, and we are partly fleſh and partly ſpirit, yea the fleſh is the ſtronger part, and therefore it is no maruaile if the fleſh being pinched in the time of temptation doth complaine, and being launced deepely with the raſor of ſharpe afflictions doth cry out for paine, complaining of the Surgeon that he dealeth too rigorouſly with him. And if men through bodily ſicknes hauehave their iudgements blinded, their vnderſtanding daſled and miſled, their memorie ouerthrowne, ſo that they can put no difference betweene their friends and their enemies, but euen raile vponupon thoſe whom in the time of their health they dearely loued, and thinke none ſo much their enemie as their phyſition, rauing and inconſiderately ſpeaking they know not what; what wonder is it if the like effects follow the ſickneſſe of the ſoule, when it is as it were ſet vponupon the racke, preſſed with the burthen of ſinne, and tormented with the apprehenſion of Gods anger, conſidering that theſe kinde of afflictions are faire more grieous and without compariſon more intollerable,Pro. 28.14. for a man may ſuſtaine his infirmities, but a wounded ſpirit who can beare? as it is Pro. 28.14. What meruaile then is it if they take God for their enemie, when they feele his ſharpe medicines, though in truth he be their louing Phiſition, who by this meanes cureth them of their diſeaſes of ſinne and corruption? what wonder is it if they vtter rauing ſpeeches when the ſenſe of paine preſſeth them ſo ſore? how is it poſſible but that they ſhould doubt of Gods gracious louelove and fauour, when as they preſently taſte of nothing but his rigor and iuſtice?
§ Sect. 9 Example to cleere the former point. Iam. 5.11.We muſt not therefore iudge of our ſtate while the croſſe is vponupon vsus, for ſo ſhould we condemne the generation of the iuſt to be moſt wicked, then ſhould we imagine thoſe who hauehave excelled in patience to be moſt wayward and impatience. Looke vponupon Job who is renowned for patience, and you ſhall ſinde that while the hand of God was vponupon him, he bewrayeth the corruption of the fleſh and ſheweth notable impatiencie, cuſſing the day of his natiuitie, and wiſhing that he had neuer been borne, or elſe that he had preſently after his birth been ſwallowed vp in the lawes of death,Iob. 3 & 6.8.9.10. Iob. 3. So chap. 6.8.9. he thus crieth out like a man vtterly deſperat. O that I might hauehave my deſire, and that God would graunt me the thing that I lung for 9. That is, that God would deſtroy me: that he would let his hand goe and cut me off. 10. Then ſhould I yet hauehave ſome comfort, though I burne with ſorrow, let him not ſpare &c. Where Iob ſeemeth to deale with God as a condemned malefactor with a iuſt & ſeuere iudge, who ſeeing the anger of the iudge incenſed againſt him for his crime, hath no hope that he can by intreatie and perſwaſions mooue him to reuoke his ſentence of death, and therefore onelyonly deſireth a mitigation of the tortures, and that he may quickly be diſpatched and ridde out of his paine; nam miſericordae genus eſt citò occidere, it is a kinde of merciemercy to be ſpeedie in execution. So Iob hauing no hope to be freed from his miſeries, deſireth onelyonly this fauour at Gods hands, that he would not (as it were) corment him peece meale, but make a quicke diſpatch of him by laying on a greater waight of afflictions, till by their vnſupportable burthen the breath were preſſed out of his body. And chap. 10.18.Iob. 10.18. Wherefore haſt thou brought me out of the wombe? Oh that I had periſhed, and that none eye had ſeene me! 19. And that I were as I had not been, but brought from the wombe to the graue. Looke vponupon the Prophet Dauid who was a man according to Gods owne heart, endued with a ſtedfaſt faith and conſtant patience; and you ſhall perceiue that Gods louelove, and the graces of Gods ſpirit in him, were ſo ſhadowed with the grieuouſneſſe of his preſent afflictions, that he could not diſcerne them. For he complaineth like a man vtterly caſt off and reiected of God. Pſal. 88.14. Lord why doſt thou reiect my ſoule, Pſal. 88.14.and hideſt thy face from me? 16. Thine indignation is gone ouer me, and thy feare hath cut me off. & 77.8.9.The like complaint he taketh vp. Pſal. 77.8.9.10. Neither had the Prophet in theſe times alwaies the ſpirit of ſupplication and prayer, but ſometime the grieuouſneſſe of his paine did ſhut his mouth ſo as he could not confeſſe his ſinne,Pſal. 32.3.4. nor humble himſelfe before his God; though through the waight of affliction, his bones were conſumed, and he roared for griefe all the day long, as appeareth Pſalm. 32.3.4. So Ieremie ſeeing the word of God contemned,Ierem. 20.14.15.18. and himſelfe who was Gods ambaſſador deſpiſed, could not beare it but burſteth out into great impaciencie, curſing the day of his birth, and euen the man that brought newes thereof to his father, becauſe he was borne to ſee labour and ſorrow, and that his daies ſhould be conſumed with ſhame. Ierem. 20.14, 15.18. If therefore we iudge of Iob, Dauid, and Ieremie, acording to their outward behauiour, and their owne inward feeling in the time of afflictions, and in the combate of temptations; we ſhould thinke them voyde of faith, impatience, and deſtitute of all aſſurance and hope of Gods louelove and fauour: but the Scriptures teach vsus otherwiſe, propounding them vntounto vsus as patternes of patience and true godlineſſe; and themſelues alſo at other times doe ſhew their ſingular faith, patience, and the reſt of the graces of Gods ſpirit. Seeing then this is not our caſe alone, but the ſtate of Gods deareſt children, let vsus not beleeue the tempter telling vsus that we are not Gods children becauſe we ſee not Gods graces ſo plainely in the time of temptation and triall, but contrariwiſe bewray our impatiencie and other corruptions: but let vsus be truely humbled in the ſight of our infirmities, laboring and ſtriuing to reforme them; and iudge of our ſtate, not as we finde it in the time of the conflict, but as it was or is before or after the combate is ended.
§. Sect. 10 Laſtly, the tempter obiecteth,The obiection out of Eccleſ. 9.1. anſwered. and hath ſtirred vp his wicked inſtruments the enemies of Gods truth to defend, that though wee are not wholy to deſpaire of Gods louelove, yet wee muſt doubt thereof: and to this purpoſe they alleadge that ſaying Eccleſ. 9.1. which they reade thus: I hauehave handled all theſe things in my heart that I might curiouſly vnderstand: Iuſt and wiſe men and their workes are in the hand of God; and notwithſtanding, a man knoweth not whether he be worthie of louelove or hatred, but all things are kept vncertain for the time to come &c. I anſwere, that if Gods louelove or hatred did depend vponupon our owne vnworthineſſe, wee might well doubt; nay I will ſay more, wee might iuſtly deſpaire of his grace and goodwill, and certainly aſſure our ſelues that we were hated and abhorred of God; for this, if any thing, wee hauehave deſerued. But the truth is, that as Sathan tempting our Sauiour, and quoting ſcripture for his purpoſe, left out that which made againſt him; ſo here by his inſtruments aſſaulting his members, he addeth to the ſcriptures that which maketh for him: for neither in the Hebrew, which is the originall, nor in the Greeke tranſlation is there any one word of our worthineſſe or vnworthineſſe; but thus it is in the text as it is truly tranſlated in our Bibles; No man knoweth either louelove or hatred of all that is before them: and whereas they reade the words following thus; But all things are kept vncertain for the time to come, they moſt groſly depraue the text, which is thus to be read as wee hauehave it tranſlated; All things come alike to all, and the ſame condition is to the iuſt and the wicked; and thus alſo doth Arias Montanus one of the moſt learned amongſt themſelues tranſlate it.
Neither wil their corrupt tranſlatiō ſtand with the ſenſe and truth of the place: for, as he ſaith, no man knoweth whether he be worthie of louelove, ſo alſo, that no man knoweth whether he be worthie of hatred: but this is vtterly falſe; for ſo ſhould wee ſay that wee could not know whether the Sodomites for their filthineſſe, the Canaanites for their idolatrie, Iulian for his apoſtaſie were worthie to be hated of God; whereas the ſcriptures witneſſe the cleane contrarie, and euen they themſelues doe confeſſe, that they who deſperatly giuegive ouer themſelues into all ſinne and wickedneſſe, are not to doubt but that they are worthie of Gods anger and heauie diſpleaſure; why therefore on the other ſide may not thoſe who are truly conuerted vntounto God, and indued with a liuely faith which worketh by louelove, be aſſured of Gods louelove and fauour, ſeeing he hath aſſured them hereof in his word? Nay in the ſame chapter verſ. 7. their corrupt expoſition is ouerthrowne; for there he biddeth vsus to eate our bread with ioy, and to drinke our wine with a cheereful heart, for God now accepteth our works. Now, though God did indeede accept ourworkes, yet wee could not be moued to ioy and cheerefulneſſe of heart hereby, vnleſſe alſo we might be aſſured of his acceptation.
But let vsus examine theſe words and ſhew the true ſenſe of them.The expoſition of Eccleſ. 9.1. There are two expoſitions giuen, which may ſtand with the analogie of faith and the circumſtances of the text. For ſome vnderſtand theſe words not of Gods louelove or hatred, but of mans louelove towards thoſe things he deſires, and of his hatred towards thoſe things he flieth; and then this is the ſenſe of the place; A man knoweth not whether thoſe things which he loueth, as pleaſures, honours and riches, or thoſe things which hee hateth, namely croſſes and afflictions ſhall happen vntounto him, becauſe they are not diſpoſed by his owne power, but by the prouidence of God who giueth theſe outward things indifferently to all both iuſt and vniuſt. So that if the words are thus to be vnderſtood, there is no ſhew of reaſon in the Papiſts expoſition.
Secondly, let it be granted that it is to be vnderſtood of Gods louelove towards vsus, yet it will make nothing for their purpoſe: for then this is the plaine ſenſe of the words; no man can know whether hee bee loued or hated of God by theſe common outward things which happen alike to al, and in reſpect whereof there is the ſame condition to the iuſt and the wicked, and to the pure and polluted, to thoſe that worſhip God and thoſe that worſhip him not: there is no iudgement that can bee giuen, either of our ſelues or others in reſpect of our outward ſtate, for ſometime the iuſt are poore, the vniuſtrich, the wicked aduanced to honour, and the godly afflicted and perſecuted. For example, Eſau enioyed his delights and plentie of all things, Iacob like a poore pilgrime went into a ſtrange countrie, hauing no other riches but his clothes on his backe and his ſtaffe in his hand, & when he was come amongſt his friends he endured tedious labours, & many miſeries; and ſo Dauid was perſecuted, whileſt Saul did ſit on the throne; yea our Sauiour Chriſt himſelfe was arraigned at the barre and condemned, whileſt Pilate and the chiefe Prieſts and Phariſies ſate in the ſeate of iuſtice, ouerſwaying all at their owne pleaſures: and yet at the ſame time, Iacob was beloued, Eſau hated; Dauid choſen of God, Saul reiected; our Sauiour Chriſt the deare ſonne of his heauenly father, and his enemies the inſtruments and limmes of Sathan. So that it is moſt true that Salomon ſpeaketh, namely, no man can hauehave aſſurance of Gods louelove and fauour by theſe outward benefits beſtowed both vponupon the godly and wicked; neither by his aduerſities and afflictions can gather that the Lord hateth him: for theſe befall all indifferently, as it pleaſeth God to puniſh the reprobate, or to chaſtize his owne children.
But though we can gather no ſound argument from theſe outward things of Gods louelove, yet it followeth not that there is no other meanes to aſſure vsus hereof: for by the ſame reaſon wee may conclude that man is no better than brute beaſts, and that there is no immortalitie of the ſoule,Eccleſ. 3.19. becauſe it is ſaid, Eccleſ. 3.19. that the condition of the children of men and the condition of beaſts is the ſame. But as the Wiſeman ſpeaketh there of their outward mortalitie alone, and not abſolutely in all reſpects; and therefore he ſaith that they are alike to ſee to, that is, in outward appearance, verſ. 18. and explaineth himſelfe in the words following; for (ſaith hee) as one dieth ſo dieth the other: ſo he doth not meane here ſimply that there is no aſſurance of Gods louelove, but onelyonly in reſpect of theſe outward things, and therefore he addeth, that in theſe outward reſpects all things come alike to all, and the ſame condition is to the iuſt and the wicked.
Though then there is no aſſurance of Gods louelove to be gathered out of our worldly eſtate, yet it cannot hence be concluded that therefore there is no meanes whereby we may be aſſured hereof: for the Lord hath giuen vntounto vsus his word and mercifull promiſes, he hath giuen vntounto vsus his holy ſpirit crying in our harts Abba father, and witneſſing to our ſpirits that we are the ſonnes of God, Rom. 8.Rom. 8. He hath manifeſted his louelove by giuing vsus his onelyonly ſonne, and begetting in vsus by his word and ſpirit a liuely faith, whereby wee may apply him and all his benefits vntounto vsus. Whoſoeuer therefore beleeueth truly in Ieſus Chriſt, he may be aſſured of Gods louelove and euerlaſting life, according to that Ioh. 3.16. So God loued the world, that he gaue his onelyonly begotten ſonne, Ioh. 3.16.that whoſoeuer beleeueth in him ſhould not periſh, but hauehave euerlasting life.
If therefore we beleeue in Ieſus Chriſt, we need not to deſpaire, no nor to doubt of Gods louelove and fauour towards vsus; notwithſtanding our vnworthineſſe, nor yet in regard of the manifold afflictions which God inflicteth on vsus, neither in reſpect of thoſe manifold infirmities which we bewray whileſt the hand of God is vponupon vsus: but wee may ſoundly and aſſuredly conclude with the Apoſtle Paul, Rom. 8.38. I am perſwaded that neither death nor life, Rom. 8.38.nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, 39. Nor height nor depth, nor any other creature ſhall be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord.
And ſo much concerning the firſt cauſe of our ſaluation, namely Gods louelove and goodwill, and alſo the temptations of Sathan, whereby hee laboureth to impugne our aſſurance thereof: the ſecond cauſe is Gods free election, which proceedeth from the other; for whom he loueth, thoſe hee electeth vntounto euerlaſting life and happineſſe, it being an inſeparable fruite of louelove to ſeeke the good and felicitie of the partie beloued.
Election therefore is that part of Gods eternal and immutable decree, whereby of his free louelove and vndeſerued grace he hath preordained ſome in Chriſt vntounto ſaluation, and to the vſe of the meanes tending thereunto, for the praiſe of the glorie of his grace.